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92 and certainly of the highest general advantage. Hence I deny morality as I deny alchemy, that is, I deny their premises—but not the fact that there have been alchemists who believed in these premises and acted up to them. I likewise deny immorality—not that countless people feel immoral, but that there is a foundation in the truth of their feeling so. Of course I shall not deny—except that I be a fool that many actions which are called immoral ought to be avoided and resisted; and that many which are called moral ought to be done and encouraged—but I am of opinion that both should take place from motives other than have hitherto prevailed. We shall have to change our views in order at last, perhaps very late, to attain even more: namely, a change in our feelings.

‘’Our valuations.’’—All actions may be referred to valuations, all valuations are either self-conceived or adopted—the Iatter being by far the more numerous. Why do we adopt them? From fear—that is, we deem it more advisable to feign as if they were our own— and accustom ourselves to this dissimulation, so that at last it comes to be our second nature. Our own valuation, which means measuring a thing in reference to its capability of causing pleasure or displeasure to us and to nobody else, is something extremely rare. But has not our valuation of the other, which is the motive